{"id":1185,"date":"2024-10-30T17:29:57","date_gmt":"2024-10-30T17:29:57","guid":{"rendered":"https:\/\/transnationalhistory.net\/world\/?p=1185"},"modified":"2024-11-26T10:52:28","modified_gmt":"2024-11-26T10:52:28","slug":"tanaka-chigakus-the-age-of-unification-and-its-justification-of-japanese-militarism","status":"publish","type":"post","link":"https:\/\/transnationalhistory.net\/world\/2024\/10\/tanaka-chigakus-the-age-of-unification-and-its-justification-of-japanese-militarism\/","title":{"rendered":"Tanaka Chigaku’s ‘The Age of Unification’ and its justification of Japanese militarism"},"content":{"rendered":"

Tanaka Chigaku was born in a staunch Buddhist family in 1868, only a few years before the Meiji Restoration.1<\/a><\/sup> Disillusioned by the Meiji regime’s attack on Buddhism, he abandoned his priestly training to become a lay evangelist, preaching his doctrine of Nichirenism.2<\/a><\/sup> In the 20th century, this doctrine would justify Japan’s militarism, nationalism and imperialism, through his belief that the entire world must be unified around Japan.3<\/a><\/sup> An exert, ‘The Age of Unification’, from his seminal text – Nichirenshugi kyogaku taikan<\/em>, or ‘An Overview of Nichirenshugi Doctrinal Studies’, originally published between 1904 and 1913 – perfectly describes and explains his desire for unity. While mostly discussing world unity in peaceful, religious terms, the ongoing background of Japan’s militarism and subsequent imperialistic expansion under these terms makes the text an important document of Japanese history.<\/p>\n

 <\/p>\n

Tanaka repeatedly stresses the need for a ‘world unification’ of religion, morality, society and government.4<\/a><\/sup> He stresses that past attempts at world unification – through solely military means, such as those of Alexander or Napoleon, or solely diplomatic means, such as international law and peace conferences – were lacking in religion and morality.<\/p>\n

He offers a few steps on how this can be achieved. First, Japan must have a coexistence between religion and government; ‘government must be subsumed within Buddhism, and then Buddhism must be applied to government’.5<\/a><\/sup> Other religious practices, such as Shintoism (which he describes as the ‘barbarous practices’ of worshipping foxes and badgers) must be eliminated.6<\/a><\/sup> As evidence, he recounts prosperous periods in Japanese history in which Buddhism and government were aligned, such as the reign of the Emperor Kanmu; and periods in which the government did not accept Buddhism, such as under Nobunaga, when ‘spiritual poison’ seeped into the nation.7<\/a><\/sup> After the government has accepted the great dharma, Nichiren writes that the emperor must hand down an edict for an ordination platform to be built; Tanaka interprets this that, if Nichiren was writing about the shogunate or military government, then in Tanaka’s era a resolution of the National Diet would do.2<\/a><\/sup><\/p>\n

And what of resistance to world unification? Tanaka writes, euphemistically, that ‘debates are ultimately resolved by the power of finance or aggression’; thus Japan must strengthen herself both financially and militarily.8<\/a><\/sup> He writes that, if Japan follows his instructions, during the ‘impending’ Russo-Japanese War the country will be able to deploy fleets in the Japan Sea, the China Sea, the Sea of Okhotsk and send a division to Siberia – specifying for the first time his exact military desires.2<\/a><\/sup> He makes it clear that when a priesthood ‘forgets the two great practical forces of financial power and military might’ it ‘becomes powerless to accomplish anything’.2<\/a><\/sup><\/p>\n

 <\/p>\n

Tanaka’s doctrine of Nichirenism firmly justified Japanese military expansion and imperialism around the world. Although it predates the Russo-Japanese war, it both predicts and hopes for the Japanese Empire which in a few decades’ time would span from Alaska to Singapore.<\/p>\n

  1. Jacqueline I. Stone, ‘Tanaka Chigaku on “The Age of Unification”, in Georgios T. Halkias and Richard K. Payne (eds),\u00a0Pure Lands in Asian Texts and Contexts: An Anthology\u00a0<\/em>(University of Hawai’i, 2019), p. 632. [↩<\/a>]<\/span><\/li>
  2. Ibid. [↩<\/a>]<\/span> [↩<\/a>]<\/span> [↩<\/a>]<\/span> [↩<\/a>]<\/span><\/li>
  3. Jacqueline I. Stone, ‘By Imperial Edict and Shogunal Decree: Politics and the Issue of Ordination Platform in Modern Lay Nichiren Buddhism’ in Steven Heine and Charles S. Prebish (eds),\u00a0Buddhism in the Modern World: Adaptations of an Ancient Tradition<\/em> (Oxford University Press), p. 193. [↩<\/a>]<\/span><\/li>
  4. Stone, Tanaka Chigaku<\/em>, p. 650. [↩<\/a>]<\/span><\/li>
  5. Ibid, p. 640. [↩<\/a>]<\/span><\/li>
  6. Ibid, p. 646. [↩<\/a>]<\/span><\/li>
  7. Ibid, p. 644. [↩<\/a>]<\/span><\/li>
  8. Ibid, p. 647. [↩<\/a>]<\/span><\/li><\/ol>","protected":false},"excerpt":{"rendered":"

    Tanaka Chigaku was born in a staunch Buddhist family in 1868, only a few years before the Meiji Restoration.1 Disillusioned by the Meiji regime’s attack on Buddhism, he abandoned his priestly training to become a lay evangelist, preaching his doctrine of Nichirenism.2 In the 20th century, this doctrine would justify Japan’s militarism, nationalism and imperialism, … Continue reading “Tanaka Chigaku’s ‘The Age of Unification’ and its justification of Japanese militarism”<\/span><\/a><\/p>\n","protected":false},"author":49,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_memberships_contains_paid_content":false,"footnotes":""},"categories":[1],"tags":[13,11,25,154,153],"class_list":["post-1185","post","type-post","status-publish","format-standard","hentry","category-uncategorized","tag-20th-century","tag-buddhism","tag-japan","tag-nichiren","tag-tanaka-chigaku"],"jetpack_featured_media_url":"","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/posts\/1185","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/users\/49"}],"replies":[{"embeddable":true,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/comments?post=1185"}],"version-history":[{"count":4,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/posts\/1185\/revisions"}],"predecessor-version":[{"id":1382,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/posts\/1185\/revisions\/1382"}],"wp:attachment":[{"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/media?parent=1185"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/categories?post=1185"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/transnationalhistory.net\/world\/wp-json\/wp\/v2\/tags?post=1185"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}